Special Feature The Fundamental Studies Concerning Classical Chinese Literature and the Associated Compilation of Texts with Collected Commentaries during the Reign of Sejong SIM Kyungho The Review of Korean Studies Volume 22 Number 1 (June 2019): 13-70 ©2019 by the Academy of Korean Studies. All rights reserved. The Fundamental Studies Concerning Classical Chinese Literature 14 The Review of Korean Studies and the Associated Compilation of Texts with Collected Commentaries during the Reign of Sejong 15 Introduction and this project then led to the compilation of the Dongguk jeongun. Prince Anpyeong was put in charge of this latter project along with the crown prince King Sejong did not leave shi poetry (Chinese classical poetry) although he wrote (or Munjong) and Prince Jinyang (or Prince Suyang). In 1447, the Dongguk Korean-language poems. The first volume of theSejo sillok includes one piece of the jeongun was completed, and in the following year it was published in six “Mongjungjak” (Writing in a Dream 夢中作) and it is also included in the “Sejong volumes. The Konkuk University Library preserves the entire Volumes and eoje” 世宗御製 of the Yeolseong eoje 列聖御製, but I regard this piece as a forgery. the Gansong Art Museum has Volumes one and six. Around that time the King Sejong read the Ou Su shoujian (Letters between Ouyang Xiu and Samun tonggo was completed by an unknown person. Su Shi 歐蘇手簡) thoroughly (Sim 2016a), but he did not study how to write In the seventh month of 1448 (30th year of Sejong’s reign), Sejong wanted shi poetry and hence he did not write and leave shi poetry actively through his to establish a Buddhist shrine in the vicinity of the palace for Queen Soheon entire life. However, he established fundamental studies of classical Chinese and in the back yard of the secondary Royal Shrine. On the 5th day of the eighth literature such as phonologies and the manner of compiling literature. He month, Prince Suyang and Prince Anpyeong began to construct a Buddhist also determined the scope of Classics and compiled texts with collected shrine next to the palace. On the 5th day of the twelfth month, the Buddhist commentaries of major Classics. In addition, he put an emphasis on patterns shrine was constructed and there was a feast for five days. Gim Suon’s 金守溫 of speculation in parallelism originated from the way of thinking of classical Sari yeongeunggi records what happened at that time. Sejong commanded Sinmi, Chinese literature and made use of parallelism in writing in a large measure. the chief Buddhist monk of the Daeja Buddhist shrine and his brother Gim Thus he founded the base of the Joseon culture and established patterns of Suon to compose the Sambul yechammun (Eulogy for Three Buddhas三佛禮讚文 ) speculation. This study explores abovementioned points. and he himself created seven new songs of “Ang hongja-gok” (Song of Deep In mid- to late Goryeo, the most influential monographs on Kindness 仰鴻慈曲), “Bal daewon-gok” (Song of Praying for a Great Wish Korean phonology and classical Chinese literature were the Libu yunlüe 發大願曲), “Yung seondo-gok” (Song of Promoting the Proper Way 隆善道曲), (Concise Rhymes of the Ministry of Rites 禮部韻略) and the Gujin yunhui “Myo inyeon-gok” (Song of Strange Karmic Relationships 妙因緣曲), “Po juyao (Condensed Version of the Ancient and Modern Collection of Rhymes beopun-gok” (Song of Bestowing Buddha’s Clouds 布法雲曲), “Yeon gamro- 古今韻會擧要). The Joseon court was deeply interested in the publication and gok” (Song of Spreading Sweet Dew 演甘露曲), and “Ui jeonghye-gok” (Song compilation of rhyme books from the very beginning. On the 16th day of the of Concentrated Meditation and Wisdom 依定慧曲). Concurrently he decided second month of 1444 (the 16th year of Sejong’s reign) Sejong commanded the following nine cantos: “Gui sambo” (Devoting to Three Treasures歸三寶 ), Jiphyeonjeon editor Choe Hang and others to translate the Gujin yunhui “Chan beopsin” (Hymn for Darmakaya 贊法身), “Chan bosin” (Hymn for juyao by substituting the Hunmin jeongeum (the Korean alphabet―the literal Samboga-kaya 贊報身), “Chan hwasin” (Hymn for Incarnation 贊化身), “Chan meaning of this term is “proper sounds to instruct the people” 訓民正音) for Yaksa” (Hymn for Bhaisajyaguru 贊藥師), “Chan Mita” (Hymn for Amita fanqie 反切 marks in the text. However, it would appear that this project was Buddha 贊彌陁), “Chan samseung” (Hymn for Trini-yanani 贊三乘), “Chan interrupted. The project of translating theGujin yunhui juyao was substituted palbu” (Hymn for the Eight Regions 贊八部), and “Hui myeongja” (Wishes with that of the compilation of the Hongmu jeongun yeokhun (Interpretations over Joss Paper 希冥資).1 I suspect that he himself composed as many as nine and Instructions Regarding the Hongwu zhengyun 洪武正韻譯訓) and at the same time, the compilation of the Dongguk jeongun (Standard Rhymes of the 朴堧 林童 Eastern State 東國正韻) was prioritized (Jeong 2002, 68-70). What seems 1. Deputy commander Bak Yeon , fifth secretary Im Dong , Palace Music Bureau officers Gim th Yunsan 金允山, Hwang Gwijon 黃貴存, assistant secretary of Eunuch Bureau An Chungeon 安忠彥 were to have happened was that, on the 16 day of the second month of 1444, commanded to make palace musicians practice these songs. Prince Suyang received the new score and was Sejong commanded Jiphyeonjeon editor Choe Hang and Jiphyeonjeon in charge of this task. 45 men played musical instruments and two blew bamboo pipes. Ten people sung subeditor Bak Paengnyeon to translate the Gujin yunhui juyao into hangeul, and ten children danced holding blue, yellow, red, and white lotus flowers; yellow and white king peony; and yellow, red, and white peony (Sigujip 拭疣集, “Sari yeongeung-gi” 舍利靈應記, Chapter 2, Giryu 記類). The Fundamental Studies Concerning Classical Chinese Literature 16 The Review of Korean Studies and the Associated Compilation of Texts with Collected Commentaries during the Reign of Sejong 17 pieces of pentasyllabic poems of six lines in 1448. I suggest that Gim Suon and in 1434 (the 16th year of Sejong’s reign) he bestowed the same book to his presumably translated what Sejong dictated or wrote in hangeul into shi poem. retainers. In 1435 (the 17th year of Sejong’s reign) he published the Bunryuboju Besides in order to promote his civil officials’ scholarship and literature Yi Tae-baek si (Categorized Poems of Li Po with Annotation 分類補註李太白詩), Sejong reprinted separate collections or selected collections of Chinese and the Dang Ryu seonsaeng jip (Collection of Master Liu of Tang 唐柳先生集) Classics or commanded Jiphyeonjeon scholars to arrange commentaries to in 1440 (the 22nd year of Sejong’s reign) with the Gabin font. Moreover, he make compilations that suggest “correct meanings.” At the time he published published the Tang shi guchui (Advocation of Tang Poems 詩鼓吹) and the Xu books using movable types of the Gyeongja font, the Gabin font, and the guchui (Sequel to Advocation of Tang Poems 續鼓吹) with the Gabin font. Byeongjin font. He bestowed these books to his retainers and commanded Before that in 1439 (the 21st year of Sejong’s reign) he made the Shiren yuxie that provincial government offices recompose fonts and publish those books. (Poets and Exquisite Writings 詩人玉屑) published with a woodblock. In the Among editions compiled by the central government, important ones were fourth month of 1443 (the 25th year of Sejong’s reign) Sejong commanded the Jumungonggyo Changryeo seonsaengjip (Han Yu’s Collection Edited by Zhu Xi that commentaries to Du Fu’s poems should be put together. Prince Anpyeong 朱文公校昌黎先生集) and the Chanjubunryu Dusi (Annotated and Categorized was in charge of this project and six men including Sin Seokjo 辛碩祖 and Du Fu’s Poems 纂註分類杜詩). The Joseon court regarded Han Yu’s writings Gang Seokdeok 姜碩德 were responsible for practical tasks.2 On the 27th day as models of classical Chinese literature. It reprinted Han Yu’s collected works of the fourth month in 1443, Sejong commanded the chief Buddhist monk or compiled them to publish in provincial areas as well as in the capital. In of Yangju Hoeam Buddhist temple 檜巖寺 Cheonbong 千峯 (his sobriquet 1419 (the first year of Sejong’s reign) Wei Zhongju’s 魏仲擧 Wubaijia zhu was Manu 卍雨), who was well-versed in Du Fu’s poems, to move to the yinbian Changli ji (Han Yu’s Collection Annotated by Five Hundred Masters Heungcheon Buddhist temple 興天寺 as a chief Buddhist monk. Around 五百家註音辯昌黎集) was published in Jinju. In 1438 (the 20th year of this time Prince Anpyeong led six Jiphyeonjeon scholars to collect previous Sejong’s reign) following the royal command, Choe Manri 崔萬理, Gim Bin commentaries to Du Fu’s poems, and as a result the Chanjubunryu Du si was 金鑌, Yi Yeong-seo 李永瑞, and Jo Su 趙須 published the newly compiled completed in 25 volumes with one volume of the table of content. Incomplete Jumungonggyo Changryeo seonsaengjip using a movable type. This newly volumes of the Chanjubunryu Du si printed in woodblock are preserved in compiled Jumungonggyo Changryeo seonsaengjip was a book that referred to the Mansong Library at Korea University. This edition was carved with the commentaries from Zhu Xi’s Hanwen kaoyi (Examining Han Yu’s Writing character style of the first-cast Gabin font. Its feature include the type page of 韓文考異), Wei Zhongju’s Wubaijia zhu yinbian Changli ji, and Han Chun’s triple-petal-flower-pattern fishtails and large black mouths. It is likely that this 韓醇 Xinkan xungu Tang Changli xianshen wenji (Newly Published Annotated edition was achieved after recomposing the first-cast Gabin font. Later in 1481 th Collection of Master Han Yu of Tang 新刊訓詁唐昌黎先生文集) and selected (the 12 year of Seongjong’s reign) Yu Yun-gyeom 柳允謙 and several retainers those commentaries (Sim 1999b).